1Cademy - بخش ۱۳ - در پرداختن این داستان / Section 13

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Khosrow Nameh

Poem

بخش ۱۳ - در پرداختن این داستان / Section 13 - On the Composition of This Story

Original content

الا ای جوهر قدسی کجایی
نه در عرش و نه در کرسی کجایی

نه در کونین و نه در عالمینی
که سرگردان بین الاصبعینی

گرت نقدست دنیی دین توداری
یکی دلدار برسیمین توداری

پس آن جامی که گویم این سخن دان
تو آن می بیخودی خویشتن دان

چو کار افتاده و محرم تو باشی
اگر دل گویمت آنهم تو باشی

اگر من شعر سازم جامهٔ راز
تو مرد راز شو جامه بینداز

کنون گر تو چنین کردی که گفتم
فشانم بر تو هر دری که سفتم

رفیقی داشتم کو حاصلی داشت
بجان در کار من بسته دلی داشت

مرا گفتا چو خسرونامه امروز
فروغ خسروی دارد دلفروز

اگرچه قصه ایی بس دلنوازست
چگویم قصه کوته بس درازست

اگر موجز کنی این داستان را
نماند هیچ خار آن بوستان را

چو اندر راز قشر و مغز باشد
همه روغن گزینی نغز باشد

دگر توحید و نعت و پند و امثال
که خسرونامه را بود اول حال

چو در اسرار نامه گفتهیی باز
دو موضع کردهیی یک چیز آغاز

اگرچه اوستادانی که هستند
ره توحید و نعت و پند جستند

ولیک اندک سخن گفتند از آن دست
نهانی نیست میبین تا چنان هست

ترا دادست این قوت خداوند
که در توحید و نعتت نیست مانند

اگر توحیدی و نعتی بگویی
جزای آن ترابس این نکویی

چو او در حق این قصه نکو گفت
چنان کردم همی القصه کو گفت

برون کردم از آنجا انتخابی
برآوردم ز یک یک فصل بابی

خدا را نعت و توحیدی بگفتم
ز هر در در حکمت نیز سفتم

اگرچیزی ترازش رازیان داشت
بگردانیدم از طرزی که آن داشت

سخن بعضی که چون زر نامور شد
در آتش بردمش تا آب زر شد

مصیبت نامه کاندوه جهانست
الهی نامه کاسرار عیانست

بداروخانه کردم هر دو آغاز
چگویم زود رستم زین و آن باز

بداروخانه پانصد شخص بودند
که در هر روز نبضم مینمودند

میان آن همه گفت و شنیدم
سخن را به ازین نوعی ندیدم

اگر عیبی بود، گر عیب پوشی
چو تحسین نکنیم باری خموشی

مصیبت نامه زاد رهروانست
الهی نامه گنج خسروانست

جهان معرفت اسرار نامهست
بهشت اهل دل مختار نامهست

مقامات طیور اما چنانست
که مرغ عشق را معراج جانست

چو خسرونامه را طرزی عجیبست
ز طرز او که و مه را نصیبست

کنون بشنو سخن تا راز گویم
ز مغز قصه، معنی بازگویم

که در هر نقطه صد معنی نهانست
ولی در چشم صاحبدل عیانست

English translation

O holy essence, where art thou? Neither in the Empyrean nor in the Footstool, where art thou? Neither in the two existences nor in the two worlds, for thou art wandering between the two fingers [of God]. If this world is cash for you, then you possess religion; you have a silver-breasted sweetheart. Therefore, know that the cup of which I speak this word is your own self-forgetfulness. Since you are experienced and a confidant, if I call you 'heart', you are indeed that. If I fashion poetry as a garment of mystery, become a man of mystery and cast off the garment. Now, if you have done as I said, I shall shower upon you every pearl that I have pierced. I had a companion who possessed great virtue, whose soul was deeply attached to my work. He said to me: 'Since today the Khosrow Nameh has a heart-enlightening royal luster, Although it is a very heartwarming tale, what can I say? This short story is too long. If you abridge this story, no thorn will remain in that garden. Since within secrets there is both husk and kernel, selecting all the oil [essence] is beautiful. Furthermore, the monotheism, praises, counsels, and parables that Khosrow Nameh had at its beginning, Since you have already spoken of them in the Asrar Nameh, you have started the same thing in two places. Although the masters who exist have sought the path of monotheism, praise, and counsel, Yet they spoke but little in that manner; it is not hidden, look and see that it is so. God has granted you this power, such that there is none like you in monotheism and praises. If you utter monotheism and praise, this goodness is sufficient reward for you.' Since he spoke well concerning this story, I did indeed as he suggested. I made a selection from it, and derived a chapter from each single section. I uttered praise and monotheism to God, and also pierced pearls from every door of wisdom. If anything had the measure of the secret-keepers, I transformed it from its original manner. Some of the words that became renowned like gold, I cast into the fire until they became liquid gold. The Mosibat Nameh, which is the sorrow of the world, and the Elahi Nameh, which is manifest secrets, I began both of them in the apothecary [darukhaneh]; how can I say? I quickly escaped from this and that again. In the apothecary there were five hundred persons who showed me their pulse every day. Amidst all those conversations and hearings, I saw no words better than this kind. If there be any fault, or if you be a concealer of faults, if you do not praise, at least remain silent. The Mosibat Nameh is the provision of wayfarers; the Elahi Nameh is the treasure of kings. The world of gnosis is the Asrar Nameh; the paradise of the people of heart is the Mokhtar Nameh. The Maqamat al-Tuyur [Conference of the Birds], however, is such that it is the ascension of the soul for the bird of love. Since the Khosrow Nameh has a wondrous style, both the great and the small have a portion of its style. Now hear the speech that I may tell you the secret, and expound the meaning from the kernel of the story. For in every point a hundred meanings are hidden, yet they are manifest to the eye of the possessor of heart.

Updated 2026-07-03

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Ganjoor

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